This article is an attempt to reconstruct the famous geographical arch of the X century "Book of Ways and States" by Jaihani, now lost. Studying the preserved fragments of the work, as well as information about it in other sources, allows you to partially restore the text, as well as offer answers to a number of questions: how it was created and processed later, in what relation it was with other works of medieval Muslim geography, etc.

The tenth century is considered to be the heyday of Islamic geographical literature. During this period, a qualitatively new stage begins in its development, associated with the spread of the genre of "ways and states" (al-masalik wa-l-mamalik) with its realistic descriptions of countries and peoples, a combination of information gleaned from written sources with the stories of travelers, and sometimes with the authors ' own notes. The works of such authors as al-Balkhi, al-Is-tahri, Ibn Haukal, al-Muqaddasi and others that appeared at that time created a reserve of information on which the Islamic geographical science of subsequent times was largely based.

The name" Book of Ways and States " was also a treatise written by a man who, both in the Middle Ages and today, is known as Jaihani. The problems associated with this work, which was the most authoritative source of information for medieval geographers, are of particular importance for Russian historiography. The description of the peoples of Eastern Europe (including the Slavs and Rus), which dates back to the end of the ninth century, belongs to an unknown author and is called "Anonymous Note" in historical literature, and was, according to the Persian historian and geographer Gardizi (who wrote between 1050 and 1053), taken from the "Book of Ways and States" by Jaykhani and others. sources [Gardizi, 1968, p. 279]. The question of whether the "Anonymous Note" is the work of Jaihani remains open until now [Mishin, 2002, pp. 50-60].

Since the treatise of Jaihani has not reached us, many questions remain about it, including its authorship. Al-Masudi (d. 956/57), as we will see below (fragment 1), attributes the book to Abu Abdullah Muhammad Ibn Ahmad Jaihani, vizier of the Samand Emir of Bukhara Nasr Ibn Ahmad (914-943)1. Meanwhile, in the "Catalog" (Fihrist):-

1 Muhammad Jaihani was the vizier of Emir Nasr from the time of his accession to the throne (914). Since Nasr was a minor at that time, Jaihani actually managed the affairs of the state [Histoire des Samanides..., 1845, p. 18; Ibn-el-Athiri Chronicon, 1862, p. 59; Gardizi, 1968, p. 59]. 150]. The actual power of the Jayhani was held at least until the middle of 921, when the famous traveler Ahmad Ibn Fadlan visited Bukhara. At that time, Ibn Fadlan notes, Jaihani in Bukhara was called ash-shaykh al-amid, which can be roughly translated as "elder" (Ibn Fadlan, 1959, p. 76). Subsequently, judging by the fact that sources indicate another vizier, Muhammad Ibn Abdullah al - Balami, Jayhani was removed from office. This is also confirmed by the words of Mirkhond [Histoire des Samanides, 1845, p. 18], according to which Jaihani held the post of vizier until the Emir grew up. The exact date of Jaihani's death is unknown.

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According to the lyographer Ibn an-Nadim (wrote in 987/88), the Book of Ways and States is attributed to Abu Abdullah Ahmad Ibn Muhammad Ibn Nasr, the vizier of the ruler of Khorasan [Kitab al-Fihrist, 1871, p. 138]. The famous geographer Yaqut (1179-1229), quoting Ibn an-Nadim, points out that this information refers to Abu Abdullah Ahmad Ibn Muhammad Jayhani, who in 975-977 served as a vizier under the Samanid Emir Mansur Ibn Nuh (947-977) and was removed from office after the new ruler came to power. The ruler, Nuh Ibn Mansur (977-997) [Gardizi, 1968, p. 164; Yaqut, 1991, p. 596].

The discrepancies don't end there. The Spanish-Muslim geographer al-Bakri (d. 1094) cites the book of Abu-n-Nasr Said Ibn Talib al-Jayhani as his source (Al-Bakri, 1991, p.145). Al-Idrisi (1100-1165) mentions Jaihani four times, but only mentions the name in two cases: in one case it is Abu Nasr Said al - Jaihani [Al-Idrisi, 1982, p.5], in the other-Abu Nasr al - Jaihani 1978, p. 934]. Obviously, al-Bakri and al-Idrisi are talking about the same person. Finally, al-Qazwini (1203-1283), the author of a comprehensive cosmography, mentions in it Abu-l-Qasim al-Jayhani, the author of the book "Ways and States" [Zakarija Ben Mohammed, 1848, p. 176].

Of the authors cited, the earliest is al-Masudi, who mentioned Muhammad al-Jayhani in the Book of Observations and Revisions (Kitab al-Tanbih wa-l-Ishraf), which dates back to 956/57. Apparently, the work was created by Muhammad Jayhani, who, according to Gardizi (fragment 5), worked as a teacher. after he became vizier, that is, in the second decade of the tenth century. Ahmad Jaihani, mentioned by Ibn an-Nadim and Yaqut, most likely revised the work of his predecessor, creating a new book under the same name.

An interesting question is about Said Ibn Talib. It is easy to see that while in the east of the Islamic world only Muhammad and Ahmad Jayhani were known, in the West, where al-Bakri and al-Idrisi wrote, they quoted Said Ibn Talib al-Jayhani. Obviously, it was the editorial board compiled by Sa'id Ibn Talib that was brought to the West. Most likely, it was an abridged version of the treatise, similar to the one that, according to his own admission, the traveler Ibn Haukal always carried with him (wrote in 988) [Ibn Haukal, 1979, p.284]. Such a short version was much easier to rewrite and bring from Iran to the Maghreb than the complete seven-volume (see fragment 3) treatise.

Abu'l-Qasim al-Jayhani is not mentioned anywhere except in al-Qazwini's treatise. Perhaps he also belonged to the Jaihani family and compiled another version of the family geography. However, it cannot be ruled out that this is simply a mistake, of which there are many in al-Qazvini's work-especially in references to information sources.

Let us now turn to the analysis of what the treatise of Jaihani might have been. Two types of sources allow us to answer this question: descriptions of the "Book of Ways and States" and quotations from it that have been preserved in other works. Let's look at the descriptions first.

1. Al-Masudi:

"Abu' Abdullah Muhammad Ibn Ahmad al-Jayhani, vizier of Nasr Ibn Ahmad Ibn Asad, ruler of Khorasan, also wrote a book about the image of the world and its history, about its curiosities, cities, settlements, seas, rivers, peoples and their dwellings, with other amazing news and elegant stories." [Kitáb at-Tanbih..., 1894, p. 75].

2. Al-Muqaddasi (946/47-ca. 1000):

"Abu Abdullah al-Jayhani was the vizier of the ruler of Khorasan, a philosopher, astrologer and expert on how the world works. He gathered strangers together and asked them about different countries, and how to enter them, what were the roads leading to them, when the stars rose above them and when darkness fell, so that he could conquer these countries, knowing how to get to them. He was well versed in astronomy and the movements of the firmament, and you can see how he divided the world into seven climates, assigning each of them a planet. In some places, he mentions the stars and geometry, in others - gives something that is not useful for ordinary people, talks about the idols of India, describes

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curiosities of Sindh, detailed by kharaj2 and possessions that give large incomes. I saw that he mentioned unknown settlements and abandoned sites, but did not list the provinces (kuvar), specify the exact junds3, describe the cities and describe them in detail. On the contrary, he pointed out the ways to the east, west, north, and south, and explained the plains, mountains, wadis, hills, forests, and rivers, which made his book long. At the same time, he missed most of the routes for troops and descriptions of beautiful cities" [Descriptio..., 1877, p.4].

3. He's the same:

"I have seen his (Jayhani - DM) book in seven volumes in the Adud al-Dawla book storehouses 5, without specifying the author. They said, " No, it belongs to Ibn Khordadbeh." In Nishapur, however, I saw two abridged accounts, one of which was attributed to al-Jayhani, and the other to Ibn Khordadbeh" [Descriptio..., 1877, p. 4].

4. He's the same:

"If you look at al-Jayhani's book, you will find that he included the entire source text of Ibn Khordadbeh and built it on it "[Descriptio..., 1877, p. 241].

5. Gardizi:

"Abu Abdullah Jaihani was a man of knowledge, stern, intelligent, quick in action and virtuous. He understood everything and wrote many books on every field of art and science. When he became vizier, he wrote to all the countries of the world and ordered that descriptions of all the palaces and departments be made, combined into one list, and brought to him. When from Byzantium (Rum), Turkestan, India, China, Iraq, Syria. Egypt, the countries of Sinjay, Zabul, Kabul, Syria, and the Arabian Peninsula brought him descriptions of all the countries of the world and laid them before him, he carefully studied them, selected the most beautiful and acceptable, and, putting aside unworthy praise, ordered that all courtiers and employees of institutions in the capital - Bukhara - use these descriptions" [Gardizi, 1968, p. 150].

6. Al-Idrisi:

"...he 7 wanted to know exactly what his possessions were, their borders, their routes by land and sea, what climate they belonged to, what seas and bays washed them there, and also to get acquainted with other countries and localities in seven climates, which the narrators agreed with each other and definitely reported in the book. in their news transmitters and writers, [find out,] which parts of the land each climate contains, which belong to it and are considered to belong to it, by searching out what such information is contained in books written on this science, such as Al-Masudi's Book of Miracles, Abu Nasr Said al-Jayhani's book, Abu l-Qasim's book Ibn Khordadbeh..."1982, p. 5].

7. Iakut:

"Another category consists of Muslim authors who, in the manner of describing localities and kingdoms, were close to the above-mentioned 8; they paid attention to the length of the routes. They were Ibn Khordadbeh, Ahmad Ibn Wadih, al-Jayhani... " [Yakut, 1955, p. 5].

Let us turn to the quotations from the "Book of Ways and States" in other works. It is advisable to consider them in the order adopted in the Muslim geographical works of that time: first, arguments about the appearance of the earth, then-information about the seas, rivers, lakes, mountains, descriptions of localities, cities and, finally, stories about curiosities.

2 Land tax.

3 Corps of the army.

4 riverbeds that fill up with water in a certain season.

5 Buwayhid "Emir of Emirs" (977-983).

6 Sub-Saharan Africa.

7 The Norman King of Sicily, Roger II (1130-1154), for whom al-Idrisi wrote.

8 Representatives of ancient geography.

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8. The structure of the world:

"The section on differences among peoples in the way the earth is arranged, from the book of al-Jayhani.

Al-Jaihani said: "The peoples have different ideas about how the Earth works. Some say: "It is wide, with a smooth relief, but the lower part of it is jagged. People only live in one part of it, and that is the upper part. The sky is only over this part, but not over other places. At the edges of the earth are high mountains that surround it. The sun rises from its limit at the same time, and at sunset in a circle goes behind the mountains. When it sets, the mountains hide its whiteness until it rises again. In the same way, like the Sun, the Moon and other luminaries move one after another in a circle."

Others say, " The earth is infinite from below, and the sky is infinite from above. To the north are the high mountains that surround the Land. On Earth, however, the widest of what surrounds it is 9 - in the far east and in the west. And here they (the mountains) come from the east and west, and their height is constantly increasing, so that their highest and sharpest place is in the middle, in the north. This place is approaching the pole on the rise to the sky 10. The sun and other stars rise from the east over the mountains and set behind the mountains in the west, and then rise again in the east. The mountains stand in a circle on the horizon, rivaling the height of light, which is never found in the north-neither at the beginning of the night, nor at the end of it."

Some say, " The earth falls to infinity, and the sky rises to infinity. Planets are born in the east and become nothing in the west, just like the Sun and Moon."

Others say: "The earth is in the center of the firmament and is made of the following elements: 11 water, wind and air; it is arranged by angels. The northern part of it is elevated. In its structure, the Earth consists of layers that are located one above the other and rest on a solid foundation. Its upper part is toothed, and it is round and similar in shape to a millstone, and the axis on which it is attached is located in the center of it. In the upper part of it there are mountains that diverge in a circle, parallel to the rotating sky. Neither in the east nor in the west can anyone climb them. These mountains are placed together with others in order to separate the night from the day. The world is divided into four parts: east, west, south, and north. When the Sun is in the northern part at noon, the latter becomes like the southern part in relation to the eastern part, while in the western part it is evening, and in the southern part it is midnight. And if you reduce the number of minutes or hours in moving it (the Sun), then the time of day that has not yet passed will increase, and the time that has passed will decrease, and the Sun will leave the late night behind it. And so it goes on until it (the Sun. - DM.) will not arrive in the middle of the eastern part - then it will be noon in the southern part. In the western part, the places where the Sun rises begin where the places where it sets end. And it (the Sun) is constantly moving from one part of the world to another and from one region to another, making a daily journey through the parts of the world. And in passing it, nothing changes, except for the height of the ascent. And so it becomes opposite the constellations, depending on the state of which the night and day become longer or shorter 12. But the predestined first cause is known by the Knower, the Wise, 13 besides whom there is no god.'"

Section on the length and breadth of the earth from the book of Jaihani.

"He said:

And Ptolemy and other Greek philosophers said: "The value of one unit of the circumference of the firmament corresponds to the rotation of the firmament by fifty-six and two-thirds miles - and a mile is equal to four thousand cubits, measured by the cubit of as-thaur."-

9 The context shows that the mountains are meant.

10 Apparently, it is more correct to read not irtifau-ha, as in the text of the publication (then it is not clear what the pronoun ha refers to), but irtifaan.

11 In the text - kabai, but this reading is obviously incorrect; you should read tabai (elements, elements).

12 It seems correct to read not li amrin ma (because of some provision), as in the edition, which does not agree with the text in semantic terms, but li amri-ha.

13 Allah.

As-thaura-14 letters. "crooked". Note that Yakut, quoting the words attributed to Ptolemy, estimates a mile at three thousand royal cubits [Yakut, 1955, p. 361. Obviously, we mean "oblique", incomplete cubits.

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15. in the time of Abdullah al-Ma'mun, several scientists were assembled for testing, and it turned out that everything was as it is said. We have determined what corresponds to a fraction of one degree in the sky - and there are three hundred and sixty such degrees in total. The circumference of the Earth is twenty thousand four hundred miles. If you divide the size of the Earth's perimeter by three and one-seventh, you get the length of part of the perimeter that is part of one kutra16, that is, approximately six thousand five hundred miles. If we estimate the perimeter of the qutr by its circumference, then it contains part of the area of 17 Land and amounts to one hundred and thirty-two thousand and another six hundred thousand farsakhs. The circumference of the Earth at random 18 in the miles we have indicated is thirty-three thousand miles and another fifty thousand miles 19. In farsakhs, that would be - if we take one Farsakh for three miles - eleven million, sixteen thousand, six hundred and sixty farsakhs, and another two-thirds of a farsakh. The third quarter of the Earth is habitable, from east to west.
The breadth of the inhabited part of the Earth corresponds to the distance of the tropic of Cancer from the pole-which is sixty-six juz, another quarter of Juz, and one-sixth of Juz. In miles, it will be three thousand seven hundred and sixty miles.

As for the length of the inhabited part of the Earth, it corresponds to twelve hours of rotation of the firmament, 20 and in miles along the equator it is equal to half the perimeter of the Earth, that is, ten thousand two hundred miles. In the north, due to the lack of clarity of measures, the length is four thousand and eighty miles - if it is the will of Allah, and He is All - knowing."

Said the author of Geographia: "As for describing the inhabited part of the Earth, Ptolemy tells us that there is an island under the line at the northern extremity of a certain part of the Earth, which is sixty - three juz from the equator out of the juz, which is three hundred and sixty to the zenith - which is the line of longitudes. But what he really meant was that the latitude line is sixty-three degrees 21, and it corresponds to the position of the sky at noon. It consists of three ribwas, one ribwah of ten thousand five hundred galwas, one galwah of three stages, and one stage of four hundred cubits. And one Juz in the great circle corresponds to five hundred galvas on the surface of the Earth."

He said ," We found that the Kingdom of Kushan and Firas al-Anf22 along the line at the southern tip. The distance between it and the equator is sixteen juz, another sixth and one fourth juz, that is, eight hundred and sixty-three. Thus, the length of the inhabited world in width from south to north is ninety-nine juz, another fourth juz, and one sixth juz. Four ribvas or forty galvas are unoccupied.

As for the extent of the inhabited part of the world in length, it is from the nadir line - and it falls on the Canary Islands - to the city of S. I. D. a24 is seventy-seven juz. This line continues to the last cities in China and is only one hundred and eighty full juz. The length of this line - if you compare it with the trajectory of the passage of the Sun - is one hundred kilometers.-

15 Abbasid Caliph (813-833). This is probably an attempt by Muslim scholars to determine the magnitude of the degree of the earth's meridian, made in 827.

Kutr 16 is a geographical concept, analogous to the modern "part of the world".

Misachah. 17 In this case, this is not a geometric concept (S), but a designation of the Earth as a whole.

18 Apparently, in this case, the perimeter of the Earth is defined as the sum of the perimeters of kutras.

19 A comparison with the following phrase shows that what is meant is not thousands, but millions of miles.

20 Obviously, not dunal-balad, as in the text, but daur al-falaq.

21 Perhaps we should not read salasa wa sittun (sixty-three), as in the edition, but salasmia wa sittun (three hundred and sixty).

22 Identification of this concept is not possible at the current level of knowledge.

23 So in the text.

24 In the context of this fragment, S. I. D. a can be identified with Sa'ida in Lebanon. Meanwhile, a parallel source - a treatise by the Spanish - Muslim geographer Ibn Said (1214-1274 or 1286) - indicates that 180 juz is the length of the world from the Canary Islands to the island of Sila, which, like al-Idrisi, is located in the Far East (1982, p. 92; Ibn Said, 1970, p. 791).. In the latter case, the island of Sila is probably understood as the state of Silla on the Korean Peninsula (in the Middle Ages, the word jazira meant both an island and a peninsula among the Arabs), which still existed at the end of the IX-beginning of the X century. It cannot be ruled out that later transmitters replaced the unknown Korean state with the closer Saida and adjusted the distances accordingly.

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seventy juz divided into fifteen-and this is the last hour of the day - that is, twelve hours, and this is the length of the inhabited world."

Ptolemy said: "Many juz of the inhabited world are like this. But the truth about them, which could justify understanding them, has not reached us... "" [Tres textos..., 1996, pp. 102-109]25.

9. Division into climates:

"Al-Jaykhani started with these areas and called them the climate of Babylon" [Descriptio..., 1877, p. 1151.

10. The seas:

10.1. Al-Muqaddasi reports that the lands of Islam are washed by two seas - the Chinese and Rumian [Descriptio..., 1877, pp. 10-16]. Further in its text: "Abu Zayd (al-Balkhi. - DM) claimed that there are three seas, adding the Ocean (al-Bahr al-My hit)... As for al-Jaykhani, he wrote that there are five seas, adding the Khazar Sea and the Gulf of Constantinople" [Descriptio..., 1877, p. 16].

10.2. " Al-Jaihani and other experts on the location and extent of the seas said that there are only five known seas. One of them is the Indian Sea, also called the Chinese Sea. The second is the Western Sea, the third is the sea of Syria, Rum and Egypt, the fourth is Pontus (Buntus), and the fifth is the sea of Giurgiana.

As for the Indian Sea, it extends in length from west to east, from the far reaches of Ethiopia to the far reaches of India and China, for about eight thousand miles. Its width is two thousand seven hundred miles, of which one thousand seven hundred miles are beyond the equator. Near Ethiopia, a bay separates from it, which extends to the lands of the Berbers and is called the Berber Bay. It is approximately five hundred miles long and its shore is one hundred miles wide. From this sea to Ayla flows another bay; this is the sea of al-Kulzum, which is fourteen hundred miles long, seven hundred miles wide at its beginning, and about two hundred miles wide at its end, which is called the Green Sea. On its narrow shore is al-Kulzum, after which it is named (sea. - DM) was named, to the east of it-Yemen and Aden, and to the south - Ethiopia. From this sea comes another gulf; it goes to Persia and is called the Persian Gulf. This is the sea of Basra and Fars; to the east of it are Tiz and Muqran, and to the west is ...26 Oman. It is fourteen hundred miles long, five hundred miles wide at its base, and one hundred and fifty miles downstream. Between these gulfs - I mean the Gulf of Ayla and the Persian Gulf-are the Hejaz, Yemen, and other Arab lands stretching for fifteen hundred miles. From this sea comes another bay, which runs to the far reaches of India; at its end it is called the Red Sea. Its length is one thousand five hundred miles. There are one thousand three hundred and seventy inhabited and unpopulated islands in this Indian Sea. One of them is a huge island located at the end of the sea, opposite India and to the east of it, not far from China. It is called Taprobana (Ceylon. - D. M.); this is Sarandib. Its shores are three thousand miles long. It has huge mountains and numerous rivers; rubies are exported from it - red and the color of the sky. There are nineteen inhabited islands around this island, with many towns and villages. Among the islands located in this sea are the islands of az-Zabaj, ad-Dibahat and Kumayr, as well as the island of Kalah, from which tin is exported, and the island of Sarbu-za, from which camphor is delivered.

As for the Western Sea, it is called the Surrounding Sea, and the Greeks call it the Ocean (Ukiyanus). It is connected to the Indian Sea. It is known only in the west and in the north, where it washes the land of the Rus and Slavs (Sakaliba). It begins in the far South, washes the black country (as-Sudan) and continues towards Far Sousse (Morocco. - D. M.), Tangier, Taherta, then Andalusia, the lands of the Galicians and Slavs to Britain, after which it stretches behind passable mountains and uninhabited lands to the Eastern Sea. On this sea - I mean the Ocean - ships do not sail; they travel close to the shore. It has six islands located opposite Ethiopia; they are called the Eternal Islands, and also the Happy Islands (Canary Islands. - D. M.). Another island is called Gadira (Agadir. - D. M.); it is located opposite Andalusia, not far from the bay that comes out of this sea. Width

25 The above fragment is quoted from the Maghrebinsky author of the XIV century. Ibn Abd al-Halim.

26 At this point, the Arabic text is unreadable.

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This bay, at the point where it comes out, is seven miles; it is the distance between Andalusia and Tangier. It was called the "Pillars of Hercules" 27 and is now called Gibraltar (az-Zukak). This gulf flows into the sea of Rum and Syria. In it - the Ocean, I mean-there are twelve islands of Britain to the north. It also has a huge bay, located to the north of the lands of the Slavs; it is also called the Sea of the Varangians (Bahr Varank), this is the people who live on its shore. This bay extends to the lands of the Muslim Bulgars; its length from east to west is three hundred miles, and its width is one hundred miles.

As for the sea of Rum, Ifriqiya, Egypt, and Syria, it is about five thousand miles in length from Mesha, where the gulf opens out of the Western Sea, to the land of the East, which goes as far as Tyre and Saida, and it is sometimes six hundred miles wide, sometimes seven hundred, and sometimes eight hundred. From this sea, towards the north, not far from Rome (ar-Rumiyya), a bay opens, the length of which is five hundred miles long. It is called the Adriatic (Adris). From the sea, towards the region of Narbonne, there is another bay, which is two hundred miles long. There are one hundred and sixty-two inhabited islands in this sea, five of which are large-Rhodes, Cyprus, Samos, Sicily and Crete.

As for the land-encircled sea of Pontus (Bahr Buntus al-Ardi), it is called Trebizond, because it is a trading port located on it. It extends from La Zica towards the lands beyond Constantinople, the land of the Rus and Slavs. It is approximately thirteen hundred miles long and three hundred miles wide. A river called Tanis 28 flows into it. It flows from the north, from the sea called the Maeotida (Sea of Azov-DM) - this is the sea of the Varangians. It separates from the Pontus at the wall of Constantinople, a hundred rivers flow into it, and it itself flows into the sea of Egypt. It is about three miles wide at Constantinople. Constantinople is located on its western shore. And so it continually narrows until it flows into the sea of Syria and Egypt, south of which are the Maghreb and Ifriqiya as far as Alexandria and Egypt, and which washes in the north [the coast] Andalusia, the countries of the Rumians and the countries of the Franks all the way to Antioch, beyond which Syria and Palestine begin.

As for the sea of Djurdjan, it is the sea of Derbent. It is three hundred miles long from west to east, and six hundred miles wide. It has two islands that were inhabited in the past. This sea is known as the Abescuna Sea, because it was a trading port on its shore. Then it extends to Tabaristan, Deilem, Shirvan, Derbent, the Alans, then to the Khazars, located at the mouth of the Itil River, then to Persia, and finally comes again to Abeskun. It is called by the name of each locality that it washes. In the old days it was called the sea of Djurdjan, and now-the sea of Abeskun and the Khazar Sea. It is not connected to any other sea.

Such are the great seas, and all the rest are lakes and swamps, like Lake Khorezm, Lake Tiberias in Syria, and Issyk-Kul near Bursukhan.

Aristotle reports that the Ocean surrounds the earth like a crown, and in the west, in a place called the" Pillars of Hercules", a bay opens out of it, which cuts through the inhabited lands, heading east. This is the sea of Egypt, Rum, Ifriqiya and Syria. In the east, a bay also emerges from it (Okean. - DM), which cuts through the inhabited lands, heading west. This is the sea of China, India, Persia, Kulzum and Berbers.

This is what we know about the seas" [Al-Battani, 1899, pp. 172-175].

11. Rivers:

11.1. "Al-Jaykhani reports that it (Nil. - D. M.) flows out of the "Lunar Mountains" (Jabal al-Qamar), flows into two lakes beyond the equator and bypasses Nubia" [Descriptio..., 1877, p.20].

11.2. "He (the source of al-Bakri. -DM) mentioned it (Amu-Darya. - D. M.) from the words of al-Jai-hani, saying: "The sources of the Amu Darya River are in Tibet. It flows from the east with the easterly wind, passes through the country of Wahkhan, where it is called Wahhab, and reaches the far reaches of the Balkh region in the east. Then, in the south, it turns north, reaches Termez, goes from it to Zamm, and from there - to Khorezm. And so it passes through his capital, and then again-

27 Literally - "The Crossing of Hercules" (Mabarat H. R. K. L. S.).

28 As later al-Masudi [Mishin, 2002, p.73], Jaykhani combines here in one description the Don (Tanais), which flows into the Sea of Azov (Meotida), and the Dnieper, along which the Norman-Russ - Varangians sailed to the Black Sea.

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it branches off into various rivers and branches that flow from the right and left sides. Therefore, at a distance of approximately four farsakhs from the capital of Khorezm, below the city there are valleys, thickets and meadows. It then heads north, passing between Djurjan, twenty-four farsakhs below its capital , and Mazdahakan, on its eastern bank, where the fish is called huwabak. When it (the river) departs from this place, an arm separates from it, heading to the left, to the Vargada, which is called" Stopping the River " (Sakira); it is four farsakhs away from Djurjan. There are valleys called "Gulfs" (al-Khuljan), and in this place they catch fish exported from Khorezm to other lands. The river itself flows to the mentioned lake" (Al-Bakri, 1991, p. 231).

12. Lakes:

12.1. "Al-Jaihani said:' The perimeter of this lake is approximately one hundred farsakhs' " [Al-Bakri, 1991, p. 231].

13. Selected localities:

13.1. "Abu-n-Nasr Said Ibn Ghalib al-Jayhani said:" The border of the Arabian Peninsula on the northern side runs along a line that begins on the coast of Ayla and goes east along the Madyan to Tabuk, Dumat al-Jandal, then to al-Balqa, Taima and Marib - and all this is Syria,- then passes through Wadi Shayban, the lands of Banu Bakr and Banu Taghlib and reaches Kufa, Najaf, Qadisiyah, Hira and Najran in Sawwad (they are on the left side of Kufa, and on the right of this line, on the south side - the land of al-Hijra and Wadi al-Qura, which is located in the southern part of the city). the old days were called Wahh, and all this is the land of Samud), as well as the areas that are part of Gaura, Tihama and Nejd, ending on the coast of Hadramaut. All this is the land of the Arabs. What is north of this line belongs to the northern land of Jordan. The border of the Arabian Peninsula from the east, that is, from the direction from which the east wind blows-the Basra Valley; then it goes to al-Jazira29, which is filled in the flood of the Basra River, on which it stands (Ziyad Ibn Samiyyah dug its channel all the way to Ubulla), then goes smoothly to Safawan, Kazim, Katif, Assiaf, Bahrain and Oman, then deviates from the north, goes along the coast and reaches the bay of Aden (and it is a separate reservoir, as it is called). gulf), then moves in the direction of the east wind blowing, skirting the Arabian Peninsula; in the north, [the border] continues to India. At this point (the Basra Valley), the sea meets the Tigris River, on which Basra stands; its western shore is called the land of the Arabs, and its eastern shore is called the Persian shore. Further east, the borders of Persia end, and India begins. The sea expands, and islands meet in it. The border of the Arabian Peninsula in the south is the coast of the sea, where the east wind blows, and for those traveling from that place along the coast, the Arabian Peninsula remains on the right hand, and the country of Zinj-on the left. On the coast of this branch of the sea, amber is mined. And this branch continues through the coast of Hadramaut, Abyan and comes to Aden, where it ends. Then, in the south, the sea bends around the Arabian Peninsula and turns to the north, so that the one moving along it has the Arabian Peninsula on the right hand, and the land of the blacks (sudam), Ethiopians and others on the left. And now the bay washes [the coast] The coast of the Arab Republic (and on the coast are Dahlak, the country of Farasan 30, Hakam, al-Asharain, Akk and others), comes to Jeddah-and this is the coast of Mecca, then to al-Jar-and this is the coast of Medina, then to al-Haura-and this is the coast of Wadi al-Qura, then to the Gulf al-Ayla, then to the coast of at-Tur and the coast of Raya, reaches Kulzum, approaching Egypt, breaks off and stops."
Ibn Shaybah and al-Jayhani said together: "So the land of the Arabs, which is enclosed within the borders of Arabia, is divided into five parts: Tihama, al-Gaur, Hijaz, al-Arud and Yemen. This is because the Al-Sarah Mountains, the greatest mountains in the Arab world, stretch from Yemen to the Syrian desert. The Arabs called them the Partition (Hijaz), because they separate al-Gaur, which is located in the lowlands, from Nejd, which is located at an altitude of. That which lies beyond this mountain on the west side extends through the coast of al-Asharain, Akka, Kinana (al-Jayhani did not mention Kinana) and others, then to Zat Irk, al-Juhfa, and others located there or outside the land."

Al-Jaihani said: "Whatever is located there or beyond that land is al-Gaur, that is, the Gaur of Tihamah. All of this includes Tihamah. On the eastern side of the Raspo Mountains-

29 The southern part of the Tigris-Euphrates interfluve.

30 In the text of the publication I used, B. R. san is mistakenly mentioned instead of Farasan.

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The deserts of Nejd, which extends all the way to the borders of Iraq, as - Samawah and what lies beyond it, are laid out. All of this includes Nejd. The mountains reach their highest heights; these are the Hijaz, the mountains to the east of it, and what is adjacent to them. Then they go in two ridges to Madinah, and from al-Mazhij and Taslis and other places they go to the Fayd region, like a partition. This is what the Arabs call Nejd, Jileh and Hijaz. Hijaz, however, includes all of this. The border of the Hejaz stretches from al-Suwaida to Madinah for forty-four miles."

They both said: "Al-Yamamah, Bahrain and what is beyond them pass into al-Arud, which also includes Nejd. Gaur is closest to the sea, lowlands and places where there are streams of water and wadis. Al-Arud includes all of this. What is beyond Taslis and the surrounding areas, and from there extends to Sana'a, the areas beyond it, and extending to Hadhramaut, al-Shahr, Oman, and Yemen [31] (these also include Tihama and Nejd) - all this includes Yemen."

Said al-Jaihani (this is not the case with Ya'qub): "These mountains are called al-Sarah, starting in Yemen and extending to Syria, and they are interrupted by wadis. When they reach the area of Na-hla, in which the two Nahla mountains, Haita and Yasum, are located, they go up to the al-Ar-faj mountains and the al-Irs mountains. Al-Ashar and al-Ajrad are two mountains from the Juhaina Mountains, where there are many wadis and hollows. It was narrated that Umar Ibn al-Khattab 32 said to Utba Ibn Ghazwan when he sent him to Basra: "When you cross the land of the Arabs and reach the land of the foreigners, stop." And he stopped at the gate of al-Bayda" " [Al-Bakri, 1991, p. 145-148].

13.2. " From Zarank in Kirman on the road to Khorasan, at a distance of eighteen farsakhs, there is a rural area (rustak) called Kuyunat. Its capital is Irvar. Kirman cumin grows mainly in the mountains of this area" fZeki Validi Togan, 1937, p. 112 (Arabic text)].

13.3. "Jaihani said in his book:" Sogdiana is like the image of a human being. His head is Bunjikat, his legs are Kashaniyya, his back is Vafar, his belly is Kabukat, his hands are Maimurg and Bazmahar." He listed its area as thirty-six farsakhs by forty-six. He also said: "Its main minbar is Samarkand, followed by Kash, Nasaf and Kashaniyya" [Yakut, 1955, p. 409].

13.4. "The King called Dahram 33". Al-Jayhani said, "I have heard from someone I trust say,' He can go out with an army of three hundred thousand men or more. Indian aloe is exported from the country, although such trees do not grow in it. It is brought there from a country ruled by a king called kamaropa, who alone possesses Indian aloe. He has few troops, and his possessions are adjacent to the borders of China. All these kings forbid the azan "" [Al-Bakri, 1991, p. 246-247].

13.5. Al-Jaihani said: "Of their (Indian) kings, their (intoxicating drinks ) are drunk only by the king called al-Mahl, the lord of the island of Ceylon. They are delivered to him from the land of the Arabs. The king of Khmer is the strictest of all, who punishes the use of intoxicating drinks and adultery with death. For the rest of their kings, adultery is allowed - with the exception of those who are strict in morals, and the king of Khmer among them is the most zealous " [Al-Bakri, 1991, p. 2501.

13.6. " Al-Jaihani said in his book that the kings of India ordered their (rhinoceros) horns to be used as handles for table knives. And if they are served a dish that contains poison, the handle is covered with moisture, and it is known that the food is poisoned" (1982, p. 76).

14. Curiosities

14.1. "Al-Jaihani said that on the shore of the Indian Sea, numerous trees stand in the sand; their leaves curl up, then break off from the base, turn into dragonflies and begin to fly" [Chronologie..., 1876, p. 228].

14.2. " ... like a village between Bukhara and al-Qariya al-Haditha, which, according to what al-Jayhani said, has a hill that treasure hunters have dug up,

31 Uman al-Yaman is mentioned in the text, but Uman wa'l-Yaman (Oman and Yemen) should probably be read.

32 The Caliph (634-644).

33 Al-Bakri copies incorrectly at this point and writes Dahram instead of the correct Dahum.

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but we came across water that we could not divert - and it always rose to such a level" [Chronologie..., 1876, p. 264].

14.3. " But even more surprising is what al-Jaihani said in the Book of Ways and States about the two pillars in the cathedral mosque of Kairouan. And so, he claimed that every Friday, before sunrise, they emit water" [Chronologie..., 1876, p. 264].

14.4. " ... similar to what is behind the bridge, which, according to what al-Jayhani said, the Chinese in ancient times built from the top of one mountain to the top of another, on the way from Khotan to the area of the Kagan's headquarters. Anyone who passes there and breathes this air takes their breath away and does not work well with the ulcer. Many of those passing through die there, but many people are saved. Tibetans call it the "Poison Mountain" "[Chronologie.., 1876, p. 271].

14.5. " Al-Jayhani relates that a trustworthy person came here and took the vessel out of the vase, poured all the oil out of the vessel and vase, and put out the fire, and then returned everything to its original state except for the oil, which he poured his own instead. He also replaced the wick with another one and lit it. Now the oil began to appear in a glass vessel, and then flowed into a marble vase without any visible matter or element. According to him, when a dead person is removed from under the throne, the fire goes out and the oil does not flow. According to the residents of this village, it is reported that a woman who suspects that she is pregnant takes this dead child and puts it in her bosom. Her baby in the womb begins to move if the pregnancy is valid. If a woman does not feel movement, she becomes desperate" [Krachkovsky, 1915, p. 230]34.

14.6. "Al-Jaihani said in the" Book of Ways and States " that the city of Balinas is located east of the city of at-Taba-riyya. There are the sources of the Jordan River. On this river there are mills that stop on Saturday and do not work due to lack of water. This continues until the Sabbath ends" (Chronologic 1876, p. 284).

14.7. "And al-Jaihani mentions in the Book of Ways that on the island of Langabalus (Nicobar. - DM.) one can observe a large group of stars known as the "Fever Bearer" in winter during the dawn from the direction of sunrise about the length of the mainmast. It is made up of the tail of Ursa Minor and its back, and several small stars [located] there. It has an oblong shape and is called the "Millstone Axe "" [Abu Reyhan Biruni, 1995, p. 228]35.

14.8. "Muhammad Ibn Zikriyah ar-Razi reported from the words of Abu'l-Qasim al-Jayhani, the author of the Oriental Ways and States, that there is a river in Azerbaijan, the water of which flows, and then petrifies, becoming like the folds of rocks" [Zakarija Ben Mohammed, 1848, p. 176].

15. History

Al-Jayhani said: "The division of languages took place when Nimrod, the son of Canaan, the son of Senaherib, the son of Nimrod, the son of Kush, the son of Ham, ruled. He turned them away from submission, so that in the evening they spoke in Syriac, but in the morning there was no one among them who understood the language of another. The confusion with languages was complete, and then Allah Almighty made Ad and Abil, the sons of Aus the son of Shem, as well as Amlik, Taym, Amim and Jasim, the sons of Lud the son of Shem, begin to understand Arabic " "[Al-Bakri, 1991, p. 89].

Although the above fragments are only a small part of the work of Jaihani, they can help you get an idea of him. The "Book of Ways and States" was a large collection of a wide variety of information and included both realistic descriptions of the regions of the Islamic world (Arabia) and Egypt (India), as well as complex mathematical calculations about the length of the world and stories about curiosities. Thus, when creating the book, Jaihani acted not only as an administrator and strategist who needed utilitarian information, but also as a scientist and, to a certain extent, simply as a writer, polymath and collector of curiosities.

The passages quoted also show how Jaihani worked with his sources. Naturally, without leaving Bukhara, he collected descriptions,

34 This quotation is found in al-Biruni and is translated by I. Y. Krachkovsky. The fragment is about the Church of the Holy Sepulchre in Jerusalem.

35 The quotation is based on the translation by A. B. Khalidov and Yu. N. Zavadovsky.

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made by others, and compiled them. The most important source for the Jayhani was, as al-Muqaddasi seems to have rightly pointed out (fragment 4), the treatise of Ibn Khordad-beh, which was too valuable a source of information to be ignored. Some of the above fragments (for example, 10.2, 13.5) are found in Ibn Khordadbeh and his close friend Qudama Ibn Ja'far [Kit a b al-Mas a lik, 1889, p. 66-67, 230-232 (Arabic text)]. It is significant that the famous story of Sallam the Translator about the journey to the East by al-Idrisi is transmitted by Ibn Khordad-beh and Jayhani (1978, p. 934).

The relationship between the works of Jayhani and Ibn Khordadbeh is indirectly indicated by another fact: according to Ibn an-Nadim, the compiler of the tenth century. Ibn al-Faqih narrated the treatise of Jayhani [Kit ' b al-Fihrist, 1871, p. 154]. The fact that Ibn al-Faqih apparently wrote earlier than Jaihani made scholars skeptical about this statement [Krachkovsky, 2004, p. 222]. But even the most cursory comparison shows how close Ibn al-Faqih's work was to Ibn Khordadbeh's treatise and is dependent on it. Obviously, over time, the writings of Ibn Khordadbeh and Jayhani became confused (see also fragment 3), which is the reason for Ibn al-Nadim's mistake and at the same time a proof of their closeness.

An interesting question is about the relationship of the book of Jaihani with other sources. The most direct parallels are found in the treatise of a contemporary of Jayhani Ibn Ruste, where you can find similar fragments about the structure of the world, the seas, the Nile, the Amu Darya, and India [Kit a b al-A'l a k..., 1892, p. 17, 23, 24, 83 - 89, 90, 91, 132]. However, Ibn Rusteh and Jayhani acted rather independently of each other, and the similarity is explained by the fact that their information goes back to common sources. It is significant that in the story of India, Ibn Ruste does not quote Ibn Khordadbeh, but the original source-the message of Muhammad Ibn Ishaq [Kit a b al-A'l A k..., 1892, p. 132].

A special question is the correlation of the Jayhani treatise with the works of authors considered to be representatives of the" school of al-Balkhi " - al-Istakhri and Ibn Haukal. It is known that representatives of the Jaihani clan tried to attract al-Balkhi to cooperate. Although the work of al-Balkhi is considered to be original, it should be noted that one fragment still reveals a textual coincidence with the work of Jaykhani (fragment 12.1). Speaking about the Aral Sea, al-Istakhri writes, repeating the words of al-Balkhi: "The perimeter of this lake, according to what has come down to me, is one hundred farsakhs..." [Viae regnorum..., 1927, p. 304]. This, of course, is not enough to establish the relationship between the geographies of al-Balkhi and Jaykhani, but it is obvious that in some cases they used the same scientific data.

As a compiler, Jaihani was not always critical of his sources. Commenting on Jaihani's report given in fragment 14.6, Biruni notes that he does not find any scientific grounds for such a statement [Chronolagie, 1876, p. 284]. At the same time, Jaihani did not mechanically rewrite the data of his sources, but often corrected and supplemented them. It is interesting, for example, that the words about the "sea of the Varangians" (fragment 10.2) do not occur in any of the parallel texts (Kudama Ibn Ja'far, Ibn Ruste, al-Battani)36. It seems that the description of the "sea of the Varangians" belongs precisely to the pen of Dzhaykhani, who undoubtedly had information about the Varangian Russ who came to Volga Bulgaria and Khazaria on trade affairs. It is possible that the fragment about Dahum (13.4) is also an insertion made by Jayhani; in any case, it is not found in either Ibn Khordadbeh or Ibn Rusteh. If this is the case, we can assume that Jaihani supplemented the information about India by saying-

36 It is significant that where Jaykhani describes the Varangian Sea, al-Battani confines himself to the statement that no one knows anything about the northern part of the Surrounding Sea [Al-Battani, 1903, p.26].

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in the stories of his predecessors. Moreover, Jaihani not only supplemented the information of his sources, but also reinterpreted them and made new generalizations. Thus, he developed the concept of "five seas" (Fragment 10.1), and used his own names for climates (Fragment 9).

For authors of later times, the Book of Ways and States has become a valuable source of information, and there is reason to believe that they have learned more from it than can be seen from the quotations. Thus, Biruni borrowed a lot from Jaihani (for example, the description of the seas, where there is a mention of the "sea of the Varangians" [Zeki Validi Togan, 1937, p. 3-4 (Arabic text); Yakut, 1955, p. 21]), although direct references are found mainly only in stories about curiosities.

The fate of Jaihani's treatise was both interesting and tragic. In the east of the Islamic world, an original seven-volume work was probably rare due to the difficulty of copying. The turmoil in which the Samanid state perished and the subsequent invasions of the Turks contributed to the destruction of book repositories. If in the XI century. Biruni could still use the Book of Ways and States, but two centuries later Ibn al-Adim explicitly stated that it was lost (Ibn Fadlan, 1959, p. 76).

The situation was different in the West. Probably, the list of the " Book of Ways and States "(in an abridged version) was available in the famous library of the Cordoba Caliph al-Ha-Kam II (961 - 976). There are no direct indications of this, but it is unlikely that such a book lover as al-Ha-kam did not pay attention to such a significant work. During the Andalusian troubles of the early eleventh century, the library was partially sold off, and the book eventually fell into the hands of al-Bakri. Judging by the fact that quotations from Jayhani are found in the work of Ibn al-Halim, the" Book of Ways and States " was known in the Maghreb as early as the XIV century. It is possible that even now there is a precious copy of this abbreviation in some Maghreb book depository. Only the discovery of the original - whether it is a short or full version - will help to give a definitive answer to the question that we have tried to approach in this work: what was the "Book of Ways and States" of Jayhani and what place it occupied among the geographical works of the Islamic Middle Ages.

list of literature

Abu Reyhan Biruni. Moscow: Ladomir Publ., 1995.
Krachkovsky I. Yu. Arab Geographical Literature / / Selected Works, vol. 4. Moscow: Vostochnaya literatura, 2004.

Krachkovsky I. Y. "The Blessed Fire" based on the story of al-Biruni and other Muslim writers of the X-XIII centuries. //Christian East. Vol. III, issue III.1915.

Mishin D. E. Sakaliba (Slavs) in the Islamic world in the Early Middle Ages, Moscow: IV RAS, Kraft+, 2002.
Al-Battani sive Albatenii Opus astronomicum. P. 1. Milano, 1903. P. 3. Milano, 1899.

Opus geographicum sive Liber ad eorum delectationem qui terras peragrare studeant. Fasc. 1. Napoli-Roma, 1982; Fasc. 8. Napoli-Roma, 1978.

Chronologie orientalischer Viilker von Leipzig, 1876.

Descriptio imperii moslemici auctore Lugduni Batavorum, 1877.

Histoire des Samanides par Mirkhond. P., 1845.

Ibn-el-Athiri Chronicon. T. 8. Upsaliae et Lugduni Batavorum., 1862.

Kitáb al-A'lák an-Nafisa auctore Abá Alí Ahmed Ibn Omar Ibn-Rosteh et Kitáb al-Boldán auctore Ahmed Ibn Abí-Jaktúb ibn-Wádhih al-Kátib al-Jakúbí. Lugduni Batavorum, 1892.

Kitáb al-Fihrist. Bd. 1. Leipzig, 1871.

Kitáb at-Tanbíh wa' l-Ishráf auctore al-Masúdí. Lugduni Batavorum, 1894.

Zeki Validi Togan A. Biruni's Picture of the World // Memoirs of the Archaeological Survey of India. N53. Delhi, 1937.

Tres textos árabes sobre bereberes en el Occidente isldmico. Madrid: Consejo superior de investigaciones cien-tificas, Agenda espanola de cooperacion internacional, 1996.

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Viae regnorum. Descriptio ditionis moslemicae auctore Abu Ishák al-Fárisí al-Istakhrí. Lugduni Batavorum: E. J. Brill, 1927.

Zakarija Ben Muhammed Ben Mahmud al-Cazwini's Kosmographie. Erster Theil. Die Wunder der Schopfung. Wiesbaden, 1848.

Al-Bakri. Kitab al-Masalik wa-l-Mamalik [The Book of Ways and States]. Tunis: Ad-dar al-arabiyya li-l-kitab, 1992

Gardizi. Zayn al-Akhbar [Best Historical Narratives]. Tehran: Bonyad-i-farhang-i-Iran, 1968.

Ibn Said. Kitab al-Jagrafiya [Geography]. Бейрут: Ал-мактаб ат-тиджари ли-т-тибаа ва-н-нашр ва-т-тавзи, 1970.

Ibn Fadlan. Risala [Essay]. Beirut: Al-majma al-ilmi al-arabi bi-Dimashk, 1959.

Ibn Hawkal. Surat al-Ard [Appearance of the earth]. Бейрут: Дар Мактабат ал-Хайат, 1979.

Iakut. Mujam al-Buldan [Dictionary of Countries]. Бейрут: Дар Садир, Дар Бейрут, 1955.

Iakut. Mujam al-Udaba [Dictionary of Educated People], Vol. 1. Beirut: Dar al-qutub al-ilmiyya, 1991.

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